Lexicon of Arguments


Philosophical and Scientific Issues in Dispute
 
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The author or concept searched is found in the following 13 entries.
Disputed term/author/ism Author
Entry
Reference
Appearance Nietzsche
 
Books on Amazon
Ries II 29
Appearance/NietzscheVsSchopenhauer: Vs Differentiation of "Apparition" and "Thing in itself" (in Schopenhauer the will). This distinction no longer exists, it was based on Plato. ---
Ries II 65
Appearance/Nietzsche: the only real reality of things. "A certain name for this reality would be the will to power", that is, from within, and not from its unfathomable liquid proteus nature." ---
Ries II 101
Dionysos/Nietzsche: the mystery remains unresolved: is Dionysos himself appearance or the other of appearance? ---
Danto III 135
Thing per se/NietzscheVsKant/Nietzsche/Danto: the contrast between "thing per se" and "appearance" is untenable (...) as well as the terms "subject" and "object" and ultimately also their various modifications e. g. "matter", "mind" and other hypothetical beings, "eternity and unchangeability of matter" etc. We got rid of materiality. (F. Nietzsche Nachlass, Berlin, 1999, p. 540f).

Nie I
Friedrich Nietzsche
Sämtliche Werke: Kritische Studienausgabe Berlin 2009

Nie V
F. Nietzsche
Beyond Good and Evil 2014


Ries II
Wiebrecht Ries
Nietzsche zur Einführung Hamburg 1990

Dt I
A. C. Danto
Wege zur Welt München 1999

Dt III
Arthur C. Danto
Nietzsche als Philosoph München 1998

Dt VII
A. C. Danto
The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005
Deduction Thiel
 
Books on Amazon
I 84
Deduktion/Thiel: Antike Mathematik kannte gar keine Deduktion, nur Rechenregeln.
I 86
Schopenhauer polemisierte gegen Deduktion I 86 Abb gibt auf einen Blick mehr her als der Euklidische Beweis: Einsicht in die Sache und innere feste Überzeugung von jeder Notwendigkeit und von der Abhängigkeit jener Eigenschaft von rechten Winkel".
I 87
ThielVsSchopenhauer: freilich wird man sagen müssen, dass wir den Sachverhalt eben nicht auf einen Blick erkennen, sondern schrittweise, durch gedankliches Umordnen. Die Figur selbst hat auch Allgemeinheit, aber keine von der Figur losgelöste oder ablösbare, höchstens eine auf verwandte, nämlich nach dem gleichen "Prinzip" konstruierte Figuren übertragbare.
I 91
Apodeixis: "denknotwendige Beweise" aber auch "Darstellen". Die Griechen hatten eine Methode der "psephoi", der aus Steinchen gelegten Zahlenfiguren. Der Witz ist, dass die Konstruktion der Figur von der Anzahl der Steinchen unabhängig ist. Man braucht keinen Induktionsschluss.

T I
Chr. Thiel
Philosophie und Mathematik Darmstadt 1995

Determinism Quine
 
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Willard V. O. Quine
VI 155
Determinism/free will/Quine: Determinism has nothing to do with freedom (Hume, Spinoza ditto) - free is the behavior, because it is caused by internal motives - that motives are caused again, has nothing to do with freedom - QuineVsSchopenhauer.

Q I
W.V.O. Quine
Wort und Gegenstand Stuttgart 1980

Q II
W.V.O. Quine
Theorien und Dinge Frankfurt 1985

Q III
W.V.O. Quine
Grundzüge der Logik Frankfurt 1978

Q IX
W.V.O. Quine
Mengenlehre und ihre Logik Wiesbaden 1967

Q V
W.V.O. Quine
Die Wurzeln der Referenz Frankfurt 1989

Q VI
W.V.O. Quine
Unterwegs zur Wahrheit Paderborn 1995

Q VII
W.V.O. Quine
From a logical point of view Cambridge, Mass. 1953

Q VIII
W.V.O. Quine
Bezeichnung und Referenz
In
Zur Philosophie der idealen Sprache, J. Sinnreich (Hg), München 1982

Q X
W.V.O. Quine
Philosophie der Logik Bamberg 2005

Q XII
W.V.O. Quine
Ontologische Relativität Frankfurt 2003

Free Will Berkeley
 
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Berkeley / Breidert I 234f
Free will / Schopenhauer: can man also "want, as he wants"? - BerkeleyVsSchopenhauer: idle philosophical speculation - Schopenhauer: regarded Berkeley as a precursor - Will / Schopenhauer: = "thing in itself"
G. Berkeley
I Breidert Berkeley: Wahrnnehmung und Wirklichkeit, aus Speck(Hg) Grundprobleme der gr. Philosophen, Göttingen (UTB) 1997
Free Will Nietzsche
 
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Danto III 140
Will/NietzscheVsSchopenhauer/Nietzsche/Danto: (F. Nietzsche: Jenseits von Gut und Böse, KGW VI., 2 p. 25): The philosophers tend to talk about the will as if it were the most known thing in the world; yes, Schopenhauer suggested that the will alone was known to us. DantoVsSchopenhauer: in reality this is not the case. There is no simple, self-identifiable mental operation that would be recognized as an act of will and intuitively grasped.
Nietzsche: There is no 'will': this is just a simplistic conception of the mind. (F. Nietzsche Nachlass: Berlin, 1999, p. 913).
---
Danto III 141
Will/Nietzsche: Perhaps the worst of all these fallacies is the conclusion that 'wanting is enough for action' (F. Nietzsche: Jenseits von Gut und Böse, KGW VI., 2 p. 27). ---
Danto III 143
Will/Nietzsche/Danto: (F. Nietzsche: Götzen-Dämmerung, KGW VI, 3 p. 85): The will does not move anything anymore, therefore it does not explain anything anymore - it merely accompanies processes, it can also be missing. Danto: if there is no will, there is no free or unfree will. (Cf. F. Nietzsche Nachlass: Berlin, 1999, p. 913).
Free Will/Nietzsche/Danto: this conclusion is hasty: the doctrine of free will does not depend at all on a psychological theory about the will as a mental phenomenon; 'free' is applied to actions, but not to the will.
Nietzsche mostly puts the argument about free will on ice, the idea of free will is due to "logical emergency breeding".

Nie I
Friedrich Nietzsche
Sämtliche Werke: Kritische Studienausgabe Berlin 2009

Nie V
F. Nietzsche
Beyond Good and Evil 2014


Dt I
A. C. Danto
Wege zur Welt München 1999

Dt III
Arthur C. Danto
Nietzsche als Philosoph München 1998

Dt VII
A. C. Danto
The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005
Music Nietzsche
 
Books on Amazon
Pfotenhauer IV 36
Individuation/Music/Philosophy/Nietzsche: Nietzsche speaks of a "mysterious primordial one" of the "World Harmony" and the "higher commonality" into which the one enters, (F. Nietzsche, Die Geburt der Tragödie, KGW VI, 3, p. 26) who ecstatically forgets himself, who escapes the fate of the individual. Pfotenhauer: "This thought of redemption in higher harmony is oriented towards music. Nietzsche himself speaks of a "profound metaphysics of music" (section 5, p. 42) in analogy to Schopenhauer.
The music in which the Dionysian state is in actual woe is the philosophical place of art, in which the process of becoming is shut down.
---
Danto III 80
Music/NietzscheVsWagner/Wagner/Nietzsche/Danto: Wagner could not live up to the high artistic demands of "The Birth of the Tragedy". Nietzsche saw himself as a composer, just as Wagner saw himself as a philosopher. ---
Danto III 81
Nietzsche has only heard a very small portion of Wagner's music, and if so, only passages from rehearsals. ---
Danto III 84
NietzscheVsWagner/NietzscheVsSchopenhauer: they deny life, they slander it, so they are my antipodes. (Nietzsche versus Wagner (1888), "Wir Antipoden", KGW VI. 3, p. 423.). Humanity owes a lot of evil to these rapturous drunkards. (F. Nietzsche, Morgenröte, 1st Book, 50).

Nie I
Friedrich Nietzsche
Sämtliche Werke: Kritische Studienausgabe Berlin 2009

Nie V
F. Nietzsche
Beyond Good and Evil 2014

Music Schopenhauer
 
Books on Amazon
Pfotenhauer IV 45
Music/Schopenhauer: Schopenhauer sees the idea of the return of individuals and the isolated will in the unity of nature, orchestrated by music, as the culmination of the imaginable. NietzscheVsSchopenhauer: admits this, but only "completely detached from the greed of the will, pure unadulterated sun eye (...)" (F. Nietzsche, Die Geburt der Tragödie, KGW Kritische Gesamtausgabe III, 1. p. 47).

Nihilism Nietzsche
 
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Ries II 11
Nihilism/Nietzsche: overcoming nihilism oneself from the "will to nothing", to the will of the Dionysian affirmation of the fatality of all that was and will be. ---
Ries II 69
Nihilism/Return/Nietzsche: Nihilism and return must be thought together. The existence determined for nothing as a self-willing world of creation and destruction. "Everything is the same." Only in the "affirmation" the transition from the "mind of revenge" to the "Cupid Fati" takes place, the Dionysian way of saying "yes" to the world. Overcoming the mere temporality of time to the eternity of eternal return. "O human," bell in Sil's Maria. ---
Ries II 112
Nihilism/Nietzsche: the well thought out logic of our great values and ideals. ---
Ries II 113
The aim is missing. Return of the same. In vain! Duration, without aim and purpose, the paralyzing thought: one realizes that one is being teased and yet without power. Ries: Nietzsche anticipates the terrorist practice of fascism. Even those who have come to bad fortunes must be convinced that they are no different from their oppressors. Will to nothing. They force the powerful to be their executioners, this is the European form of Buddhism.
---
Danto III 40
Nihilism/Danto: nihilism was essentially a negative and destructive attitude against the set of political, religious and moral doctrines which the nihilists patronize most impressively expressed by Turgenev's fathers and sons. ---
Danto III 41
Nihilism/Nietzsche: Nihilism according to the pattern of St. Petersburg that is, (...) belief in unbelief, up to martyrdom (therefore) always shows the need for belief first. (F. Nietzsche: Fröhliche Wissenschaft, p. 347,, KGW V, 2, p. 264). ---
Danto III 42
Nihilism/Turgenev/Danto: the views of the figure of the Basarov from Turgenev's fathers and sons have something touchingly immature: A skilled chemist is twenty times more useful than any poet. Nihilism/Nietzsche/Danto: Nietzsche's negativity was not more moderate, but his nihilism is not an ideology, but a metaphysics. He does not regard science as a source of truth or a method of discovering it, but rather sees it as a certain set of useful fictions or useful conventions, which in reality is not better or worse anchored than any once defined set of fictions which may conflict with it.
---
Danto III 43
Russian Nihilism/NietzscheVsNihilism: In contrast to Schopenhauer's Nihilism, Russian Nihilism is characterised by the fact that outside the world there is an authority, from which the purpose of life can be learned. ---
Danto III 44
Nihilism/Nietzsche/Danto: ... the human reaches the final form of nihilism: the unbelief towards any other imaginable world, which is metaphysically preferable to this one. At the same time, he understands that this world is the only one that exists, however much it may lack design, purpose and value. ---
Danto III 46
Eternal Return/Nietzsche/Danto: Nietzsche's nihilism culminates in the doctrine of the Eternal Return, according to which the world repeats itself endlessly and precisely. Nietzsche considered it to be a serious scientific insight and the only alternative to that view, according to which the world has or can have a goal, a purpose or an end state. (F. Nietzsche: Nachlass, Berlin, 1999, p. 684). ---
Danto III 43
Nihilism/Schopenhauer/Danto: the nihilism of emptiness, as well as Schopenhauer's nihilism, presupposes a widespread worldview according to which the goal is established from the outside, given, demanded. (F. Nietzsche: Nachlass, Berlin, 1999, p. 554). NietzscheVsSchopenhauer: Instead of overcoming the state of mind that demands such a purpose, this nihilism is only disappointed by its absence. By overcoming it, all pessimism and despair is deprived of a basis. From his frustration with the all too stingy fairy, the human is able to free himself as soon as it gradually dawns on him that there is neither a stingy nor a generous fairy.

Nie I
Friedrich Nietzsche
Sämtliche Werke: Kritische Studienausgabe Berlin 2009

Nie V
F. Nietzsche
Beyond Good and Evil 2014


Ries II
Wiebrecht Ries
Nietzsche zur Einführung Hamburg 1990

Dt I
A. C. Danto
Wege zur Welt München 1999

Dt III
Arthur C. Danto
Nietzsche als Philosoph München 1998

Dt VII
A. C. Danto
The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005
Philosophy Heidegger
 
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Fig
Philosophy/Heidegger/Figal: also according to the conception of being and time, it is a liberation from the bonds of transmitted concepts, but if this liberation no longer leads to the free attention to the beginning of history, but to the actual structure of existence, the history in its essence is no longer historical. The structure of existence exists as long as existence exists.
---
I 102
Solution: Heidegger succeeds the breakthrough in the winter term 1931/32: interpretation of the cave-parable (Politeia). Liberation from fetters, but metaphor of light (for the time), openness, permeability,"liberate." ---
I 104
Freedom/Heidegger: Being and time: existence makes free - later: light makes free. existence designs:
1. Art
2. Natural science 3. History
---
I 107
Art/Heidegger: neither "expression of experiences" nor pleasure. Instead, "the artist has the essential focus for the possible" to bring the hidden possibilities of beings to work. ---
Figal I 171
HeideggerVsPhilosophy: Vs Division into individual areas and thus scientificization. ---
Cardorff II 13
Philosophy/Heidegger/Cardorff: Heidegger's philosophy has no subject. It does not want to organize knowledge, make no statements, but create an event with its speech. "Passion for the useless". His philosophy propagates the domination of an admittedly dialogically unlegitimate speaking. ---
Cardorff II 36
Subject/object: HeideggerVs this traditional, space-creating differentiation. Instead: "Walten sui generis". VsDichotomies: Truth/Untruth - Theory/Practice - Freedom/Necessity - Belief/Knowledge - Divine/Human - Vs Totality-constituting categories: Being as substance, happening as consciousness, God as prima causa, will as thing in itself. (HeideggerVsSchopenhauer).
---
Cardorff II 46
Development in Heidegger's work: the process of condensation, the difference between existence and being becomes lesser; the human makes up less as something withstanding and holding to something and more and more as an executing and fitting in. The difference between being and exist (ontological difference) tends to be stronger than the inner action of being itself. ---
Cardorff II 60
Philosophy/Heidegger/Cardorff: 1. The thing about which it is can never be guilty of an incomprehension. It reigns as it reigns.
2. Heidegger is never to blame for an incomprehension; he is much too much into the thing.
3. The reader can want to be guilty, but ultimately is never guilty, because it is not he who blocks himself, but the one who is turning away.
4. It can always be assumed that Heidegger has been looking for uncertainty.
---
Cardorff II 69
Philosophy/Heidegger/Cardorff: Heidegger's texts draw the reader's attention, inter alia, as both meanings and meaning levels pass into one another. Heidegger is concerned with making it impossible to grasp the subject. ---
Cardorff II 102
Heidegger: all the evaluations of his philosophy are meaningless because they come from wrong questions.

Hei III
Martin Heidegger
Sein und Zeit Berlin 2006


Hei I
Günter Figal
Martin Heidegger zur Einführung Hamburg 2016

Hei II
Peter Cardorff
Martin Heidegger Frankfurt/M. 1991
Philosophy Nietzsche
 
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Ries II 10
Philosophy/Nietzsche: What I am telling is the story of the next two centuries. The rising of nihilism. This story can already be told now. ---
Ries II 12
Experimental philosophy/Nietzsche: Overcoming the "spirit of revenge", which is conditioned by the moral interpretation of the world and aims at the destruction of inner as well as outer nature, to the pathos of a superhuman "divine lightness in the heaviest", which celebrates the world as a sequence of divine solutions and visions in the illusion. Aesthetic knowledge of meaning and the world. ---
Ries II 44
Philosophy/Schopenhauer/NietzscheVsSchopenhauer: his pessimistic thinking refuses any educational experience that is only aesthetically uplifting. This thinking - because it is no longer an abstract "philosophy" - is not at all consumable. ---
Ries II 76
Philosophy/Beyond Good and Evil/Nietzsche: 2nd main piece: "The Free Mind": A new genre of philosophers comes up: the tempters. 3rd main piece: "The Religious Being": internalized mysticism of masochism: cruelty is the essence of religion.
Victim: the futile attempt to break through the destiny of life.
Victim: last cruelty: to sacrifice God for nothing: paradoxical mystery. That is left out for the sex that is coming up now. (National Socialism/Fascism?).
---
Ries II 77
5th main piece: "The Natural History of Morality." ---
Danto III 90
Philosophy/Nietzsche/Danto: For Nietzsche, the real problem of philosophy was not to give answers (...) but to make it clear how (...) disputes could arise. For Nietzsche, a philosophical problem is a question that is not to be answered, but rather to overcome.

Nie I
Friedrich Nietzsche
Sämtliche Werke: Kritische Studienausgabe Berlin 2009

Nie V
F. Nietzsche
Beyond Good and Evil 2014


Ries II
Wiebrecht Ries
Nietzsche zur Einführung Hamburg 1990

Dt I
A. C. Danto
Wege zur Welt München 1999

Dt III
Arthur C. Danto
Nietzsche als Philosoph München 1998

Dt VII
A. C. Danto
The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005
Power Nietzsche
 
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Ries II 65
Will to power/Nietzsche: describes the way in which everything is "real" as dynamically united multiplicity. On the other hand: NietzscheVsSchopenhauer: no identical primary source is hypostasized ontologically.
Will to power/self-conquest/Nietzsche: from the "I will" of the "lion" to the "holy saying yes" to the "I am" of the "child ".
---
Pfotenhauer IV 9
Power/Nietzsche: the will to power defeats the will to preserve. ---
Danto III 258
Power/Will to power/Nietzsche/Danto: the expression 'will to power' appears abruptly in Nietzsche's work, without much explaining what he means by it or the importance of this expression for his thinking. Along with the doctrine of the eternal return, ...
---
Danto III 259
...of the superhuman and Cupid fati, the will to power should be an affirmation. It is not a property of the strong, but is suitable for all people, strong and weak. It is a generic characteristic of all living beings and no instinct among others, the instincts for their part are only modes of the will to power. Love/Nietzsche/Danto: one of Nietzsche's unique insights is that sex is not practiced primarily for the sake of pleasure or reproduction, but for the sake of power: love means to become entangled in a power struggle; sex is a means of domination and subjugation. The will to power seems to act as a fundamental drive to the individual instincts like the substance to accident.
Substance/will to power/Nietzsche/Danto: The whole world is will to power; there is nothing more fundamental because there is nothing else but him and his modifications. Then the will is a metaphysical, or rather: an ontological term, because 'will to power' is Nietzsche's answer to the question: 'What is there?'
---
Danto III 269
Survival/Nietzsche: According to Nietzsche, whether you preserve yourself or not has nothing to do with the blind exercise of the will to power, which characterizes every thing at every moment. Something survives, insofar as it emerges victoriously from the struggle of the will; but it does not fight to survive - if so, it would be exactly the other way around: Above all, something alive wants to omit its power - life itself is the will to power -: self-preservation is only one of the indirect and most frequent consequences of it. (F. Nietzsche: Jenseits von Gut und Böse, KGW VI. 2, p. 21).

Nie I
Friedrich Nietzsche
Sämtliche Werke: Kritische Studienausgabe Berlin 2009

Nie V
F. Nietzsche
Beyond Good and Evil 2014


Ries II
Wiebrecht Ries
Nietzsche zur Einführung Hamburg 1990

Pfot I
Helmut Pfotenhauer
Die Kunst als Physiologie. Nietzsches ästhetische Theorie und literarische Produktion. Stuttgart 1985

Dt I
A. C. Danto
Wege zur Welt München 1999

Dt III
Arthur C. Danto
Nietzsche als Philosoph München 1998

Dt VII
A. C. Danto
The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005
Reasons Armstrong
 
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III 159
Principle of Sufficient Reason / explanation / ArmstrongVsRationalism /VsSchopenhauer: if we accept the principle then we must accept that laws can be brought under laws of a higher level - then again problem that there is no sufficient reasonfor a higher level law.

AR II = Disp
D. M. Armstrong

In
Dispositions, Tim Crane, London New York 1996

AR III
D. Armstrong
What is a Law of Nature? Cambridge 1983

Will Nietzsche
 
Books on Amazon
Danto III 136
Will/Nietzsche/Danto: If it is true that Nietzsche tries to escape the usual distinction between mental and material, then the will to power must seem contradictory. After all, "will" is an expression concerning the spiritual. (See Causality/Nietzsche, I/Nietzsche, Subject/Nietzsche). Danto: That is not true. As with Schopenhauer, Nietzsche's usual connotations concerning the spiritual are combined with the concept of "will" in the metaphysical sense. The will to power is not limited to the mental. If we do not respect this, we cannot understand Nietzsche.
NietzscheVsActs of Will: Nietzsche attacks the "Acts of Will", which are not only accepted by philosophers.
---
Danto III 137
Acts of Will/Danto: behave to actions like causes to effects. Hume/Danto: Hume rejected the idea that we could have an experience that corresponds to our idea of causal nexus, just how our will becomes active through our body parts or thoughts.
Hume: we have absolutely no idea how the will works. Nevertheless, Hume accepts acts of will.
NietzscheVsHume: is more radial, there is simply nothing that can be proven to be linked to our actions.
---
Danto III 138
Thinking/Certainty/Subject/NietzscheVsDescartes: Nietzsche disproves the Cartesian thought that our own mental processes are immediately transparent, that we know about our way of thinking. He disproves it by setting up a series of interlinked thoughts and letting them "freeze": When Descartes talks about his doubts about reality being at least certain that these are his own doubts, he drags a lot of tacit assumptions with him.
NietzscheVsDescartes: if his argumentation boils down to an "It is thought", our belief in the concept of substance is already assumed and after that a subject is assumed. (F. Nietzsche: Nachlass, Berlin, 1999, p. 577).
---
Danto III 140
Will/NietzscheVsSchopenhauer/Nietzsche/Danto: (F. Nietzsche: Jenseits von Gut und Böse, KGW VI., 2 p. 25): The philosophers tend to talk about the will as if it were the most known thing in the world; yes, Schopenhauer suggested that the will alone was known to us. DantoVsSchoepenhauer: in reality this is not the case. There is no simple, self-identifiable mental operation that would be recognized as an act of will and intuitively grasped.
Nietzsche: There is no 'will': this is just a simplistic conception of the mind. (F. Nietzsche: Nachlass, Berlin, 1999, p. 913).
---
Danto III 141
Will/Nietzsche: Perhaps the worst of all these fallacies is the conclusion that 'wanting is enough for action' (F. Nietzsche: Jenseits von Gut und Böse, KGW VI., 2 p. 27). ---
Danto III 143
Will/Nietzsche/Danto: (F. Nietzsche, Götzen-Dämmerung, KGW VI, 3 p. 85): The will does not move any more, therefore it does not explain anything - it merely accompanies processes, it can also be missing. Danto: if there is no will, there is no free or unfree will. (Cf. F. Nietzsche: Nachlass, Berlin, 1999, p. 913).
Freedom of will/Nietzsche/Danto: This conclusion is hasty: the doctrine of free will does not depend at all on a psychological theory about the will as a mental phenomenon; 'free' is applied to actions, but not to the will.
Nietzsche mostly puts the argument about free will on ice, the idea of free will is due to "logical emergency breeding".

Nie I
Friedrich Nietzsche
Sämtliche Werke: Kritische Studienausgabe Berlin 2009

Nie V
F. Nietzsche
Beyond Good and Evil 2014


Dt I
A. C. Danto
Wege zur Welt München 1999

Dt III
Arthur C. Danto
Nietzsche als Philosoph München 1998

Dt VII
A. C. Danto
The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005

The author or concept searched is found in the following 3 controversies.
Disputed term/author/ism Author Vs Author
Entry
Reference
Schopenhauer, A. Danto Vs Schopenhauer, A.
 
Books on Amazon:
Arthur Danto
Schopenhauer: wir nehmen uns ganz anders als die Welt wahr, wir sind das Ding an sich, unmittelbarer Zugang zum Willen.
DantoVsSchopenhauer: Problem, warum können nicht alle Leute mit den Ohren wackeln und warum kann man das Spalten von Kohlehydraten nicht zur Willenssache erheben. I 304

Dt I
A. C. Danto
Wege zur Welt München 1999

Dt III
Arthur C. Danto
Nietzsche als Philosoph München 1998

Dt VII
A. C. Danto
The Philosophical Disenfranchisement of Art (Columbia Classics in Philosophy) New York 2005
Schopenhauer, A. Verschiedene Vs Schopenhauer, A. Thiel I 84
Antike Mathematik kannte gar keine Deduktion, nur Rechenregeln.
I 86
Schopenhauer polemisierte gegen Deduktion I 86 Abb gibt auf einen Blick mehr her als der Euklidische Beweis: Einsicht in die Sache und innere feste Überzeugung von jeder Notwendigkeit und von der Abhängigkeit jener Eigenschaft von rechten Winkel".
I 87
ThielVsSchopenhauer: freilich wird man sagen müssen, dass wir den Sachverhalt eben nicht auf einen Blick erkennen, sondern schrittweise, durch gedankliches Umordnen. Die Figur selbst hat auch Allgemeinheit, aber keine von der Figur losgelöste oder ablösbare, höchstens eine auf verwandte, nämlich nach dem gleichen "Prinzip" konstruierte Figuren übertragbare.





T I
Chr. Thiel
Philosophie und Mathematik Darmstadt 1995
Various Authors Heidegger Vs Various Authors
 
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HeideggerVsKatholizismus: (gegen die Wiederzulassung einer katholischen Studentenverbindung): »man kennt die katholische Taktik immer noch nicht. Und eines Tages wird sich das schwer rächen«. Hasbermas I 186
Seyn: Schreibweise im Spätwerk, Vs traditionelle Ontologie (Junius)
HeideggerVsHerder: es gibt keine allgemeine Sprache. >Foucault, Davidson I 123
HeideggerVsPhilosophie: Vs Aufteilung in einzelne Gebiete und damit Verwissenschaftlichung. I 171
Subjekt/Objekt: HeideggerVs diese traditionelle, raumschaffende Differenzierung. Stattdessen: "Walten sui generis". VsDichotomien: "Wahrheit/Unwahrheit, - Theorie/Praxis - Freiheit/Notwendigkeit - Glauben/Wisssen - Göttliches/Menschliches - Vs Totalitätskonstituierende Kategorien: "Sein als Substanz, Geschehen als Bewußtsein, Gott als prima causa, Wille als Ding an sich (VsSchopenhauer). II 36
HeideggerVsLogik: "löst sich auf im Wirbel eine ursprünglichen Fragens.." II 56
Zeichen/Heidegger: Vs Überhandnehmen des Zeichencharakter des Wortes. Dieser muß destruiert werden. (>Rorty: Laute werden wichtiger, Suche nach ursprünglichen Worten.) II 66
»Indisches Denken«: braucht den Menschen nicht. (Heidegger Vs). II 131
HeideggerVs"Kulturbetrieb". Spricht aber achtungsvoll von "Kultur", kein heutiger Denker sei "groß" genug das Denken unmittelbar und in geprägter Gestalt vor seine Sache und damit auf seinen Weg zu bringen. (Spiegelinterview).

Hei III
Martin Heidegger
Sein und Zeit Berlin 2006